DOCSLIB.ORG

RADICALIZING INDONESIAN MODERATE ISLAM from WITHIN the NU-FPI Relationship in Bangkalan, Madura

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
RADICALIZING INDONESIAN MODERATE ISLAM from WITHIN the NU-FPI Relationship in Bangkalan, Madura RADICALIZING INDONESIAN MODERATE ISLAM FROM WITHIN The NU-FPI Relationship in Bangkalan, Madura Ahmad Zainul Hamdi IAIN Sunan Ampel, Surabaya - Indonesia Abstract: This article tries to present the most current phenomenon of how moderate Islam can live side by side with radical Islam. By focusing its analysis on the dynamics of political life in Bangkalan, Madura, the paper argues that the encounter between these two different ideological streams is possible under particular circumstances. First, there is a specific political situation where the moderate Islam is able to control the political posts. Second, there is a forum where they can articulate Islamic ideas in terms of classical and modern political movements. This study has also found out that the binary perspective applied in the analysis of Islamic movement is not always relevant. The fact, as in the case of Bangkalan, is far more complex, in which NU and Islamic Defender Front (FPI) can merge. This is so Eecause at the Eeginning, F3,’s management in the city is led by kyais or/and prominent local NU leaders. Keywords: Radicalization, de-radicalization, moderate Islam, radical Islam. Introduction A discussion on the topic of contemporary Islamic movements is filled with various reviews about radical Islam. As news, academic work also has its own actual considerations. The September 11th incident seems to be a “productive” momentum to tap a new academic debate which was previously conducted only by a few people who were really making Islam and its socio-political life as an academic project. Islamism, in its violence and atrocity, then became a popular theme that filled almost all the scientific discussion that took ideology and contemporary Islamic movements as a main topic. This Journal of Indonesian Islam; ISSN1978-6301 Published by the Institute for the Study of Religion and Society (LSAS) and the Postgraduate Program (PPs), the State Institute for Islamic Studies (IAIN) Sunan Ampel Surabaya - Indonesia Ahmad Zainul Hamdi multiplication theme was reinforced by the project of “War on Terror” that was designed to define a scheme of new relationship between Islam and the West. It is nothing new that any political project that involves a relationship between two civilizations is often accompanied by various academic projects. Orientalism, for instance, apart from the develop- ment and critical attitude that come from within, is the academic project that is directly linked to imperialism at first.1 In fact, anthropology is not immune from these imperialistic “sins.”2 To mark the study of radical Islam as a trending topic today, constantly emerging perspective is the use of binary oppositions: moderate versus radical,3 puritan versus pluralism,4 democrat versus Islamist,5 liberal versus conservative,6 and some other binary 1 Edward Said’s writings remain the most representative sources in viewing the relationship between Orientalism and imperialism. Orientalism, at least, at the beginning of its age, was a way of how the West looked at the East-Islam which was characterized by superior-inferior, civilized-uncivilized, high-low. See Edward Said, Orientalism (New York: Vintage, 1979). 2 Koentjaraningrat, Pengantar Ilmu Antropologi (Jakarta: Rineka Cipta, 2009), pp. 3-4. 3 Stephen Sulaiman Schwartz, Dua Wajah Islam: Moderatisme vs Fundamentalisme dalam Wacana Global, translated by Hodri Ariev (Jakarta: Libforall, Blantika, The Wahid Institute, Center for Islamic Pluralism, 2007). 4 Khaled Abou El Fadl, Cita dan Fakta Toleransi Islam: Puritanisme versus Pluralisme, translated by Heru Prasetia (Bandung: Throne, 2003). This book is actually a collection of papers written by Khaled Abou el-Fadl and many other intellectuals who respond the latter’s ideas. Its contents speak about the two currents of Islamic thought and movement in viewing tolerance and relationship between Islam and the West. This book was originally entitled The Place of Tolerance in Islam, which later changed its title into Indonesian language as above because it reflects the dispute between the puritanists and the pluralists. 5 Robert :. Hefner, “0uslim Democrats and ,slamist 9iolence in 3ost-Soeharto ,ndonesia,” in RoEert :. Hefner (ed.), Remaking Muslim Politics: Pluralism, Contestation, Democratization (Princeton, New Jersey: Princeton University Press, 2005). 6 Caryle Murphy, Passion for Islam: Shaping the Modern Middle East: The Egyptian Experience (New York: Scribner, 2002); Virginia Hooker, “Developing ,slamic Arguments for Changing through Liberal ,slam,” in 9irginia Hooker and Amin Saikal (eds), Islamic Perspectives on the New Millenium (Singapore: ISEAS, 2004); Leonard Binder, Islam Liberal: Kritik Terhadap Ideologi-Ideologi Pembangunan, translated by Imam Muttaqin (Yogyakarta: Pustaka Pelajar, 2001); Rumadi, Post Tradisionalisme Islam: Wacana Intelektualisme dalam Komunitas NU (Jakarta: DEPAG RI, 2007). 72 JOURNAL OF INDONESIAN ISLAM Volume 07, Number 01, June 2013 NU-FPI Relationship in Bangkalan categories.7 In such a frame of mind, Islam is seen as blocks of community, school of thought, method of movement, and isolative school of teaching. This is not to say that scientific analysis should not be doing categorization. However, the category that originated from an academic research to see variations in the community is often treated as real spaces where occupants are isolated from each other.8 What is going to dealt with in this paper is to open a new perspective that is no longer strictly burdened by binary category of moderate Islam versus radical Islam. There are meeting rooms between the two, which may not be permanent, but there are also moments of tension in certain cases. All these phenomena become so complex that it is not likely enough to be portrayed with too tight and stiff approach employing a binary category. Reductive risk of way of thinking in terms of binary opposition and absolute categories of moderate Islam versus radical Islam in contemporary Indonesia may be easily seen when we are dealing with a case of the following: on February 22nd, 2011, PWNU (Pengurus Wilayah Nahdlatul Ulama/Provincial Branch of Nahdlatul Ulama) of East Java held a seminar at Hotel Bumi Surabaya in commemoration of 7 See, M. Imdadun Rahmat, Arus Baru Islam Radikal: Transmisi Revivalisme Islam Timur Tengah ke Indonesia (Jakarta: Erlangga, 2005); Norani Othman (ed.), Muslim Women and The Challenge of Islamic Extremism (Selangor: Sister in Islam, 2005); Thoha Hamim, Islam & NU di Bawah Tekanan Problematika Kontemporer (Surabaya: Diantama, 2004), within the sub-title: “,slam 0ilitan versus ,slam 0oderat: 3erilaku Politik Kaum Islam Militan di Masa Pemerintahan 3residen .H AEdurrahman :ahid”; some other works discuss the radical Islam movement, which is explicitly in opposition to the moderate Islam. Read ,tzchak :eismann, “Sa’id Hawwa: The Making of Radical Muslim Thinker in 0odern Syria,” in SyafiT Mughni (ed.), An Anthology of Contemporary Middle Eastern History (Montreal: Indonesia-Canada Islamic Higher Education Project, n.d.); Jamhari and Jajang Jahroni (eds), Gerakan Salafi Radikal di Indonesia (Jakarta: PT Raja Grafindo Persada, 2004). 8 Critics of this reasoning are advanced by Beatty on categorization made by Geertz on Javanese Islamic character. According to him, Geetz’s theoretical framework in making such category as santri, abangan, and priayi is being outrageous and exaggerated when he delineated and treated it as tight spaces and unbridgeable distance among the three. As if, a category was the iron prison which was not possible for each category to negotiate and interpenetrate with the equal degree of activity and consciousness. See Andrew Beatty, Variasi Agama di Jawa: Suatu Pendekatan Antropologi, translated by Achmad Fedyani Saefuddin (Jakarta: Murai Kencana, 2001); See also Harsya :. Bachtiar, “The Religion of Java: A Commentary Review,” in Clifford Geertz, Abangan, Santri, Priyayi (Jakarta: Pustaka Jaya, 1983). JOURNAL OF INDONESIAN ISLAM 73 Volume 07, Number 01, June 2013 Ahmad Zainul Hamdi the 88th birthday of NU (Nahdlatul Ulama).9 It was nothing special as the anniversary of NU is yearly celebrated. That seemed unusual was the presence of the leading leaders of FPI (Front Pembela Islam/Islamic Defender Front), Rizieq Shihab and Munarman. The attendance of Rizieq was special because he was invited to be a guest speaker at the seminar. Rizieq was not only honored as a guest, but also recognized as part of NU as stated by Hasyim Muzadi in his speech that “Habib Rizieq is NU and he often said that he was NU.” In fact, Muzadi provided a defense in order that FPI was not dissolved.10 NU is known as a moderate Islamic organization, where its moderation is often contrasted with the usual violence carried out by radical Islamic groups. Meanwhile, FPI is commonly known as the Islamist group who likes to do violence. Such a definition of moderation is often stated by NU leaders who look FPI differently from NU. NU represents moderate Islam, while FPI is radical Islam. But at the time, the number one person of FPI was invited as a guest speaker to discuss the vision of his Islam and was recognized as part of NU. It was indeed a very strange scene. The moderation of NU seemed to melt and fuse into the FPI’s violent face. There was no longer restriction or at least, it became increasingly blurred. If everyone was so easy to hear the difference between the moderation of NU and the radicalism of FPI from NU leaders previously, the forum seemed to erase the distinction. FPI has now become a part of NU. At least, one might have thought that the violent character of FPI can also be a part of the Islamic movement of NU, or, the moderateness of NU could become part of the radical movement of FPI. This phenomenon, of course, has spawned a lot of confusion and questions. This is reflected in the writing of an activist of NU in Yogyakarta who has been proud of NU’s moderation for being able to be a barrier to the dissemination of radical Islamist movements.
Load more

Recommended publications
  • Problematizing the Religious Basis of Maududi's Political Theory
    Series IV, Volume 3, No. 2, October 2013 Problematizing the Religious Basis of Maududi’s Political Theory Shahbaz Ahmad Cheema University of the Punjab, Lahore, Pakistan. Introduction This paper problematizes the divinity of establishing an Islamic state by analysing the religious basis of Maulana Abul Ala Maududi’s (hereafter referred to as Maududi) political theory. His political theory revolves around the idea that religion and politics are an inseparable entity and the fulfilment of religious dictates is impossible unless and until we organize a political system as per criteria set by the religion. This idea of Maududi has led many to believe that it is our religious duty to struggle for an Islamic state like many other religious obligations, e.g. offering prayers and keeping fasts. Though neither Maududi himselfnor his political party has been involved systematically in political violence for political ends,it is difficult to argue that his ideology has not undermined the establishment of a sound political system by entangling its developmentwith religion. The selection of Maududi’s political theory for analysis in this paper is informed by the fact that his ideology still has a widespread following in the world. According to Nasr, Maududi is “the most influential of contemporary revivalist thinkers”1. This opinion is echoed by Jackson.2 To materialize his idea of establishing an Islamic 1 Seyyed Vali Reza Nasr, Mawdudi and the Making of Islamic Revolution (Oxford: Oxford University Press, 1996), 3. 2 Roy Jackson, Mawlana Mawdudi and Political Islam: Authority and the Islamic State (New York: Routledge, 2011). 52 Studies on Asia state, he organized a political party named the Jamaat-i-Islami (hereafter referred to as JI) which is one of the most organized religio-political parties of Pakistan.3 It was organized by him in 1941 before partition of the Indian Subcontinent.4 Maududi anchored and supervised the JI for more than three decades till his death in 1979.
    [Show full text]
  • Rituals of Islamic Spirituality: a Study of Majlis Dhikr Groups
    Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Arif Zamhari THE AUSTRALIAN NATIONAL UNIVERSITY E P R E S S E P R E S S Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/islamic_citation.html National Library of Australia Cataloguing-in-Publication entry Author: Zamhari, Arif. Title: Rituals of Islamic spirituality: a study of Majlis Dhikr groups in East Java / Arif Zamhari. ISBN: 9781921666247 (pbk) 9781921666254 (pdf) Series: Islam in Southeast Asia. Notes: Includes bibliographical references. Subjects: Islam--Rituals. Islam Doctrines. Islamic sects--Indonesia--Jawa Timur. Sufism--Indonesia--Jawa Timur. Dewey Number: 297.359598 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2010 ANU E Press Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changesthat the author may have decided to undertake.
    [Show full text]
  • JAMAL J. ELIAS Department of Religious Studies
    JAMAL J. ELIAS Department of Religious Studies Tel: 1.215.898.5838 University of Pennsylvania Fax: 1.215.898.6568 201 Claudia Cohen Hall [email protected] 249 South 36th Street Philadelphia, PA 19104 CURRENT POSITION ____________________________________________________________ Walter H. Annenberg Professor of the Humanities, Professor of Islamic Studies in the Department of Religious Studies, and Director of the Penn Forum for Global Islamic Studies, University of Pennsylvania EMPLOYMENT HISTORY ____________________________________________________________ University of Pennsylvania, Philadelphia, Pennsylvania. Walter H. Annenberg Professor of the Humanities, 2012 to present. Class of 1965 Endowed Term Professor, 2007 to 2012. Professor of Religious Studies, Department of Religious Studies, 2006 to present. Secondary appointment in the Department of South Asia Studies, 2007 to 2019. Member of the Graduate Groups in Ancient History, Near Eastern Languages and Civilizations, and South Asia Regional Studies. Amherst College, Amherst, Massachusetts. Professor of Religion, Religion Department, 2002 to 2006. Associate Professor, Religion Department, 1996 to 2002. Assistant Professor, Religion Department, 1989 to 1996. Secondary appointment in the Department of Asian Languages and Civilizations, 1996 to 2006. Yale University, New Haven, Connecticut. Visiting Professor, Department of Religious Studies, 2002 to 2003. Brown University, Providence, Rhode Island. Instructor, Department of Religious Studies, 1987 to 1989. EDUCATION ____________________________________________________________
    [Show full text]
  • The Popularity of Mawlana Rumi and the Mawlawi Tradition
    The Popularity of Mawlana Rumi and the Mawlawi Tradition ibrahim gamard It is an amazing phenomenon that, hundreds of years having passed since his death in 1273, Mawlana Jalal al-Din Rumi, the great mystic poet whose fame has been lasting in the East, has now become so well known in the West. At the same time, few people have heard anything about the Mawlawi (Turkish: Mevlevi ) Sufi tradition other than per - formances of the ‘whirling dervishes’. And yet it is the Mawlawi tradi - tion that has preserved the spiritual wisdom teachings of Mawlana (Turkish: Mevlana), his disciples and his descendants for more than seven centuries. The Mawlawi¯ S AMAc At the end of the Ottoman Empire there were one hundred and four - teen Mawlawi centres (takya; Turkish, tekke) in existence and it has been estimated that there were about one hundred thousand Mawlawis throughout the Empire. This came to an end in 1925 when the Turkish Republic outlawed all Sufi organizations and closed their centres. The famous Whirling Prayer Ceremony (sama c; Turkish, sema), which for centuries had been performed only at Mawlawi centres inside special ‘whirling ceremony’ halls (sama c-khana; Turkish, semahane), was forbidden for nearly thirty years thereafter. The Mawlawis had faithfully commemorated the anniversary of Mawlana’s death every year. This was based on the Sufi custom of celebrating the anniversary of the death of a revered saint (wali; Turkish, veli ) as if it were a ‘wedding’ (curs, carus) when the soul of the saint was believed to have ‘reunited’ with God. Like all Sufis, the Mawlawis commemorated Mawlana’s death according to the Islamic lunar calendar.
    [Show full text]
  • Pandangan Front Pembela Islam ( Fpi) Terhadap Islam Nusantara
    PANDANGAN FRONT PEMBELA ISLAM ( FPI) TERHADAP ISLAM NUSANTARA SKRIPSI Diajukan unttuk memenuhi salah satu syarat memperoleh gelar Sarjana Agama (S.Ag) Disusun Oleh: Riza Adi Putra 11150321000020 PROGRAM STUDI STUDI AGAMA-AGAMA FAKULTAS USHULUDDIN UNIVERSITAS ISLAM NEGERI SYARIF HIDAYATULLAH JAKARTA 2020 M/1441 H LEMBAR PERNYATAAN Saya yang bertanda tangan di bawah ini: Nama : Riza Adi Putra NIM : 11150321000020 Prodi : Studi Agama-Agama Fakultas : Ushuluddin Judul Skripsi :PANDANGAN FRONT PEMBELA ISLAM (FPI) TERHADAP ISLAM NUSANTARA Dengan ini saya menyatakan bahwa: 1. Skripsi ini merupakan hasil karya saya yang diajukan untuk memenuhi salah satu persyaratan memperoleh gelar Sarjana Agama (S.Ag) di UIN Syarif Hidayatullah Jakarta. 2. Semua sumber yang saya gunakan dalam penulisan ini telah saya cantumkan sesuai dengan ketentuan yang berlaku di UIN Syarrif Hidayatullah Jakarta. 3. Jika kemudian hari terbukti bahwa saya atau merupakan hasil jiplakan dari karya orang lain, maka saya bersedia menerima sanksi yang berlaku di UIN Syarif Hidayatullah Jakarta. Demikian pernyataan ini saya buat dengan sebenar-benarnya. ii iii iv ABSTRAK Riza Adi Putra Judul Skripsi: Pandangan Front Pembela Islam (FPI) Terhadap Islam Nusantara Islam Nusantara atau yang biasa disebut dengan Islam di Indonesia merupakan hasil dari dialog antara ajaran Islam dengan budaya lokal. Dengan demikian, hal tersebut akan menghasilkan budaya yang Islami, sehingga Islam Nusantara dipandang sebagai Islam dengan kearifan lokal. Di samping itu Islam Nusantara merupakan sebuah keberhasilan dari para ulama dalam menyebarkan ajaran Islam di Indonesia. Seiring dengan berkembangnya Islam di Indonesia lahir beberapa gerakan Islam dengan karakternya masing-masing. Seperti Nahdlatul Ulama dengan karakternya yang tradisional, Muhammadiyah dengan Modernis dan Front Pembela Islam (FPI) dengan gerakan amar ma’ruf nahi munkar.
    [Show full text]
  • Making Sense of Daesh in Afghanistan: a Social Movement Perspective
    \ WORKING PAPER 6\ 2017 Making sense of Daesh in Afghanistan: A social movement perspective Katja Mielke \ BICC Nick Miszak \ TLO Joint publication by \ WORKING PAPER 6 \ 2017 MAKING SENSE OF DAESH IN AFGHANISTAN: A SOCIAL MOVEMENT PERSPECTIVE \ K. MIELKE & N. MISZAK SUMMARY So-called Islamic State (IS or Daesh) in Iraq and Syria is widely interpreted as a terrorist phenomenon. The proclamation in late January 2015 of a Wilayat Kho- rasan, which includes Afghanistan and Pakistan, as an IS branch is commonly interpreted as a manifestation of Daesh's global ambition to erect an Islamic caliphate. Its expansion implies hierarchical order, command structures and financial flows as well as a transnational mobility of fighters, arms and recruits between Syria and Iraq, on the one hand, and Afghanistan–Pakistan, on the other. In this Working Paper, we take a (new) social movement perspective to investigate the processes and underlying dynamics of Daesh’s emergence in different parts of the country. By employing social movement concepts, such as opportunity structures, coalition-building, resource mobilization and framing, we disentangle the different types of resource mobilization and long-term conflicts that have merged into the phenomenon of Daesh in Afghanistan. In dialogue with other approaches to terrorism studies as well as peace, civil war and security studies, our analysis focuses on relations and interactions among various actors in the Afghan-Pakistan region and their translocal networks. The insight builds on a ten-month fieldwork-based research project conducted in four regions—east, west, north-east and north Afghanistan—during 2016. We find that Daesh in Afghanistan is a context-specific phenomenon that manifests differently in the various regions across the country and is embedded in a long- term transformation of the religious, cultural and political landscape in the cross-border region of Afghanistan–Pakistan.
    [Show full text]
  • The Fatimid Caliphate General Editor: Farhad Daftary Diversity of Traditions
    'lltc Jnslitutc of lsmaili Studies Ismaili Heritage Series, 14 The Fatimid Caliphate General Editor: Farhad Daftary Diversity of Traditions Previously published titles: I. Paul E. Walker, Abu Ya'qub al-SijistiinI: Intellectual Missionary (1996) 2. Heinz Halm, The Fatimids and their Traditions of Learning ( 1997) 3. Paul E. Walker, Jjamfd al-Din al-Kirmani: Ismaili Thought in the Age ofal-l:iiikim (1999) 4. Alice C. Hunsberger, Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher (2000) 5. Farouk Mitha, Al-Ghazalf and the Ismailis: A Debate in Medieval Islam (2001) Edited by 6. Ali S. Asani, Ecstasy and Enlightenment: The Ismaili Devotional Literature of South Asia (2002) Farhad Daftary and Shainool Jiwa 7. Paul E. Walker, Exploring an Islamic Empire: Fatimid History and its Sources (2002) 8. Nadia Eboo Jamal, Surviving the Mongols: Nizari Quhistani and the Continuity ofIsmaili Tradition in Persia (2002) 9. Verena Klemm, Memoirs of a Mission: The Ismaili Scholar; States­ man and Poet al-Mu'ayyad fi'l-Din al-Shfriizi (2003) 10. Peter Willey, Eagle's Nest: Ismaili Castles in Iran and Syria (2005) 11. Sumaiya A. Hamdani, Between Revolution and State: The Path to Fatimid Statehood (2006) 12. Farhad Daftary, Ismailis in Medieval Muslim Societies (2005) 13. Farhad Daftary, ed., A Modern History of the Ismailis (2011) I.B.Tauris Publishers LONDON • NEW YORK in association with The Institute oflsmaili Studies LONDON 1111 '1111' 1'itti111icl <: 11lifih111t· soun;cs and fanciful accounts of medieval times. 'lhus legends and misconceptions have continued to surround the Ismailis through the 20th century.
    [Show full text]
  • Friend - Wahid
    Foreign Policy Research Institute E-Notes A Catalyst for Ideas Distributed via Email and Posted at www.fpri.org January 2010 ABDURRAHMAN WAHID, THE INDONESIAN REPUBLIC, AND DYNAMICS IN ISLAM By Theodore Friend Abdurrahman Wahid, known as Gus Dur, died on 30 December 2009 at the age of sixty-nine. The genial complexity of his character, which drew millions to him, was not adequate to the pressures of the presidency. But his life, career, and elements of caprice contain abundant clues for anyone who would understand modern Sufism, global Islam, and the Republic of Indonesia. Premises of a Republic Wahid was five years old in 1945 at the time of Indonesia’s revolutionary founding as a multi-confessional republic. Sukarno, in shaping its birth, supplied the five principles of its ideology: nationalism, international humanity, consensus democracy, social justice, and monotheism. Hatta, his major partner, helped ensure freedom of worship not only for Muslims but for Catholics and Protestants, Hindus and Buddhists, with Confucians much later protected under Wahid as president. The only thing you could not be as an Indonesian citizen was an atheist. Especially during and after the killings of 1965-66, atheism suggested that one was a communist. In this atmosphere, greatly more tolerant than intolerant, Wahid grew up, the son of the Minister of Religious Affairs under Sukarno, and grandson of a founder of Nahdlatul Ulama (NU) in 1926—a traditionalistic and largely peasant-oriented organization of Muslims, which now claims 40 million members. Wahid himself was elected NU’s chairman, 1984-1999, before becoming, by parliamentary election, President of the Republic, 1999-2001.
    [Show full text]
  • The 'Cinematic' Santri
    The Newsletter | No.68 | Summer 2014 The Focus | 27 The ‘cinematic’ santri of students reading and discussing the book. The kitab kuning 1 In Indonesia, over the last five years or so, a new generation of santri across the is shown as not only as the book that all Kidang santri have extensively studied in class, but also as the book that provides country has demonstrated a progressive attitude toward film production. Mostly them with practical advice for their everyday-lives. using new film technologies such as personal video recorders and digital cameras, Voicing images During his fieldwork in several pesantrens in East Java in many of these young students have made films about, but not limited to, the the 1990s, Lukens-Bull identified the santri’s strong emphasis on the kitab kuning, despite all the changes occurring in the everyday lives of Muslims in pesantren. Some of these films have only been circulated pesantren environment. He explains such preservative efforts as being part of pesantren ‘ ‘politics’, and just one of the ways within the pesantren circuit, but most of them have also experienced alternative in which pesantren people maintain tradition and identities. They do this in the aftermath of intense educational trans- public screenings, particularly through social media such as YouTube. A few of formations, in which local Islamic traditions were contested and choices had to be made between being Indonesian or them have even been screened at local film festivals and commercial cinemas. being part of a transnational Muslim Ummah.5 His analysis is significant for understanding the current ‘emblematization’ of Ahmad Nuril Huda the kitab kuning in pesantren films, which should be understood as being part of the ways in which santri give voice to traditions that have been hitherto ignored by mainstream media in Indonesia.
    [Show full text]
  • Keberagamaan Orang Jawa Dalam Pandangan Clifford Geertz Dan Mark R
    Shoni Rahmatullah Amrozi 2fI: 10.35719/fenomena.v20i1.46 KEBERAGAMAAN ORANG JAWA DALAM PANDANGAN CLIFFORD GEERTZ DAN MARK R. WOODWARD Shoni Rahmatullah Amrozi Institut Agama Islam Negeri (IAIN) Jember [email protected] Abstrak: Artikel ini membahas perbedaan pandangan Clifford Geertz dan Mark R. Woodward tentang keberagamaan orang Jawa. Kedua pandangan ini menjadi rujukan bagi para intelektual yang men- dalami kajian tentang agama (Islam) di masyarakat Jawa. Geertz mengkategorikan kelompok agama dalam masyarakat Jawa (Abangan, Santri, dan Priyayi) berdasarkan penelitiannya di Mo- jokuto (Pare, Kediri, Jawa Timur). Sementara itu, Mark R. Woodward meneliti keberagamaan orang Jawa di Yogyakarta. Woodward menganggap Yogyakarta sebagai pusat budaya masyarakat Jawa dan dianggap mampu mengkolaborasikan Islam dan budaya lokal. Artikel ini menyimpulkan bahwa Geertz menilai bahwa keberagamaan orang Jawa terkait dengan ketaatan dan ketidaktaa- tan. Sementara itu, Woodward melihat keberagamanan ini sebagai salah satu bentuk tafsir ter- hadap Islam oleh masyarakat Jawa.. Kata Kunci: Islam Jawa, Abangan, santri, priyai Abstract: This article examines the different views of Clifford Geertz and Mark R. Woodward about Javanese religiousness. Both of their studies, even today, have become references for intellectuals who study religion (Islam) in Javanese society. Geertz categorized the religious groups in Javanese society (Abangan, Santri, and Priyayi). Geertz's (the 1950s) view have based on his research in Modjokuto (Pare, Kediri, East Java). Meanwhile, Mark R. Wood- ward researched Javanese religiousness in Yogyakarta (the 1980s). Woodward observed Yogyakarta as the cultur- al centre of Javanese society. It is considered capable of collaborating between Islam and local culture. The article concludes that Geertz assessed that Javanese religiousness was related to religious obedience and disobedience.
    [Show full text]
  • A REAL THREAT from WITHIN: Muhammadiyah's Identity
    Suaidi Asyari A REAL THREAT FROM WITHIN: Muhammadiyah’s Identity Metamorphosis and the Dilemma of Democracy Suaidi Asyari IAIN Sulthan Thaha Saifuddin - Jambi Abstract: This paper will look at Muhammadiyah as a constantly metamorphosing organism from which have grown modernist-reformist, liberalist progressive, political pragmatist and potentially violent fundamentalist-radical Muslims. It will argue that the trajectory passed by and the victory of the radical-puritan element in the National Congress 2005 can potentially become an obstacle for Muhammadiyah's involvement in the process of implementing democratic values in Indonesia in the future. To keep watching Muhammadiyah’s trajectory is crucially important due to the fact that this organization is one of the powerful forces in the world toward the democratization process. In order to be on the right track of democracy, Muhammadiyah has to be able to cope with its internal disputes over democratic values. Only by means of coping with these internal disputes can this organization ensure its role in propagating and disseminating democratic ideas as well as practices in Indonesia. Keywords: Muhammadiyah, metamorphoses, identity, democracy Introduction: An Overview of Muhammadiyah To date, Muhammadiyah has been plausibly assumed to be a moderate Islamic organization which is in a similar position to Nahdlatul Ulama (NU) and does not have any connections with radical individuals or organizations that could be associated with radical Islamic ideology. This paper will I argue that there are some important 18 JOURNAL OF INDONESIAN ISLAM Volume 01, Number 01, June 2007 Muhammadiyah and the Dilemma of Democracy factors that have been overlooked or ignored in this understanding of Muhammadiyah.
    [Show full text]
  • IN SEARH for a NEW NOMENCLATURE of POLITICAL ROLE of PESANTREN in an ERA of DEMOCRACY1 Masdar Hilmy IAIN Sunan Ampel Surabaya Email: Masdar [email protected]
    Towards a “Wider Mandate” of Pesantren: IN SEARH FOR A NEW NOMENCLATURE OF POLITICAL ROLE OF PESANTREN IN AN ERA OF DEMOCRACY1 Masdar Hilmy IAIN Sunan Ampel Surabaya Email: [email protected] A bstrak Makalah ini berusaha menganalisis tren kontemporer sebagian besar pesantren Indonesia dalam konteks pasca pemilihan presiden. Bahwa keberadaan pesantren tidak bisa memisahkan diri dari konfigurasi politik Indonesia. Politik dalam pesantren dapat dilihat sebagaimodalitaspesantren untukmencapaikehidupanpublik lebih baik. Namun demikian, sebagian besar pesantren menyadari bahwa melibatkan diri dalam politik praktis dapat merusak citra dan kemandirian sebagai agen transformasi sosial. Oleh karena itu, pesantren perlu mempertimbangkan beberapa nomenklatur peran politik dalam rangka bertahan dalam konstelasi politik yang berubah. Untuk tantangan ini, makalah ini berpendapat bahwa pesantren perlu mendefinisikan dan memperluas mandat dewasa ini sebagai “broker politik” menjadi salah satu dari tiga nomenklatur berikut: (1) perumusan non-pemilihan politik; (2) redefinisi dari mandat ekonomi, dan (3) mengembangkan sistem teologi-politik. 1 Translated and revised version of this paper was delivered in the seminar entitled “Peran Pesantren Pasca-Pilpres” (The Role of Pesantren in post-Presidential Elections” at Hotel Jayakarta, Jogjakarta, 10 August 2009 held by Ministry of Communication and Information o f the Republic of Indonesia. 4& J jj..^\\ ^ j aJj 4- J^ j l II *Lw^'Lww^J^ ^5 J j j J J2_*j 3 ^1 4j>rbLl V ^ V ’ W'LC"*“^ J C^JJJlSj . ^pLoJ^r-*^ a^jiii j i iiLail aJUfcj <, l-Li .Cj J ca a- ^ L ^ a«5”" ^ J5 aULJl A^L^Jl oJ l>-Ij > * a»~^L»»J| a^wuL?- L iL aJLA-( aj*VJUAJTj ^1 ^ \ s ^ ~ Aj 'Vj «Aj «X>- ajLf-Jj (2) a~*Lw*-J1 A;jb>wj*yi a pLm ? (1) ! 4-j LlI' Aj*)li]l ^jA < L J ^ U i S ji Jhj (3) _J i ilv«aa*>U Keywords: Pesantren, Nomenclature, Non-electoral Politics, Economic Mandate, Theology of Politics A.
    [Show full text]